The Reformation had to do its work in due course, in temporal as well as in spiritual things, in the visible as in the invisible world; for the Stuart princes asserted in temporal matters the powers which the Pope had claimed in spiritual. They, too, would acknowledge the sanctity[194] of no law above the will of princes—would vindicate, even with the sword and scaffold, their own powers to dispense with laws. So the second great revolt of the English nation came, against all visible earthly sovereignty in things temporal. Puritanism arose, and Charles went to the block, and the proclamation went forth that henceforth the nation would have no king but Christ; that he was the only possible king for the English nation from that time forth, in temporal as well as spiritual things, and that his kingdom had actually come. The national conscience was not with the Puritans as it had been with Henry at the time of the Reformation, but the deepest part of their protest has held its own, and gained strength ever since, from their day to ours. The religious source and origin of it was, no doubt, thrust aside at the Revolution, but the sagacious statesmen of 1688 were as clear as the soldiers of Ireton and Ludlow in their resolve, that no human will should override the laws and customs of the realm. So they, too, required of their sovereigns that they should “solemnly promise and swear to gov............